Mitzvot, a Code for a Better Tomorrow

 

“If you are not a better person tomorrow than you are today, what need have you for a tomorrow?” – Rabbe Nachman of Breslov

This week’s Parasha, “Ki Tetze” contains the largest number of Mitzvot in all the five books that compose the Torah. In contrast to last week’s parashah which addressed the appointment of public officials and their duties, this one focuses on private matters of individual, familial and neighbourly nature.

Rabbi Saadiah Gaon, (“Book of Beliefs and Opinions,” Chapter 3) divides the Mitzvot into two kinds. The first are the intellectual kind. These are the ones we can understand rationally and see the benefit of following them or abstaining from performing the ones we are prohibited because we recognize their denigrating or disparaging nature.

The second kind are a G-dly decree and are beyond the grasp of humans. Rambam elaborates on that and adds that these are the kind of Mitzvot that only G-d, in His infinite wisdom, can discern. We, humans, unlike Him, are limited and lack, in our mental faculties, the ability to see their rationale and reason (Ramabam, “A Guide to the Perplexed,” part 3, chapters 21-28).

 The Mitzvot that are listed in this Parashah belong to the former kind. They cover a wide range of our lives as Jews and as members of humanity and are aimed at ensuring the proper functioning of society and keeping it whole and continuous.

The Parashah is situated in the middle of the book of Devarim (Deuteronomy) and for a reason. It stresses what happened prior to it and what is about to happen in the future after Moshe is gone.  The Mitzvot are the elixir of Jewish Life. They are the axis of Jewish continuity. They define our past and are a guarantee to our future by providing us the tools and the guidelines to living and leading a more meaningful life. The Mitzvot and the Halachah are the key to understanding our Jewish essence as human beings. They provide an important foundation for a better as well as a rewarding tomorrow that is ingrained in them.

The first Mitzvah that the Parashah addresses is how to conduct oneself during war. According to Chaza”l, the enemy it refers to is not necessarily a national or physical enemy such as our Jewish People faces on a daily basis. It can also refer to the ongoing internal struggles that rage within us every day.

 The point raised by Chaza”l is reinforced by the fact that “Ki Tetze” is a Parashah that is read in the month of Elul, the last month of the Jewish year. During that month, we are expected to examine our conduct, resolve internal conflicts and assess how they are integrated in our general existence as human beings and our eternal Jewish chronicle.

Another Mitzvah, one I, personally, was unfailingly raised on and one I to adhere to is mentioned in verses 14-15: “Thou shalt not oppress a hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates. In the same day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the Lord and it be sin in thee.”

The moral obligation to pay promptly for labour performed was hammered into my brain since early childhood. “When, for instance,” my mother used to say, “you give a shoemaker a shoe to be repaired, while working on your shoe, he is already planning what he would do with the money you will pay him.” That is the logic behind such a very important decree.

There, as I stated in the past, are rewards and benefits to following the Mitzvot.

The Book of Mishlei (Proverbs), for instance, where the Mistvot are referred to as “your father’s instructions and your mother’s teaching” (1:8), likens them, in several verses, to jewels. In 1:9, it describes them as “For they shall be an ornament of grace to your head and chains around your neck.” These words of wisdom add elegance and beauty to the one who internalizes and follows them. In Mishlei 4:8-9, the wisdom and understanding of the Torah and the Mitzvot passed on to us by our parents, “will be a garland to grace your head and present you with a glorious crown.” They will add speldour and grandour to the wisdom that man learns throughout life. In the words of Rabbi Pinchas Bar Chama, “Wherever you go, the Mitzvot will follow you.” (Devarim Raba, 6).

The greatest and most important reward of the Mitzvot, however, is that the wisdom instilled in them will paint present and future life, for those who adhere to them, as more meaningful and fulfilling.

What is more important than a satisfying life? Could there be a better recipe for a long, gratifying life to all, especially the followers of a tradition which, above all, sanctifies Life, commands us to “Choose Life” and hang on to the “Tree of Life?”

May the promise of an improved world and a better tomorrow continue to emanate from those who follow the Mitzvot and those whose life they touch.

Judaism and Monarchy

 

Upon entering Eretz Yisrael, Am Yisrael is instructed to “be sure to appoint over you a king the Lord your God chooses. He must be from among your fellow Yisraelites. Do not place a foreigner over you, one who is not an Yisraelite,” Devarim (Deuteronomy) 17:15.

This decree by G-d seems inconsistent with Shmuel’s displeasure and rejection of the demands of Am Yisrael to anoint a king over them when they challenge him “We want a king over us. Then we will be like all the other nations, with a king to lead us and to go before us and fight out battles,” 1 Shmuel 8:19-21.

What seems to be the basis for this appeal to Shmuel, by Am Yisrael, is their apparent desire to be “like all the other nations.” In fact, that is the only form of ruling they had been exposed to before, both as former slaves and as a young nation. The long list of Pharaohs’ dynasties is what had been ingrained in their minds through the hundreds of years they had served as slaves in Egypt. Later, the terrain of their journey to Eretz Yisrael was mottled with kingdoms. That was the practice of governance throughout the ancient middle east. That is the only kind of authority Am Yisrael was familiar with. Their plea to Shmuel is merely to be no different than their neighbours. They had not yet mastered the idea of an invisible G-d, the king of kings, one that is both omnipotent and omnipresent.

G-d, in His wisdom, had anticipated the request or rather demand posed to Shmuel. G-d realized that it was forthcoming. There was, therefore, a need to prepare and forewarn Am Yisrael towards such an eventuality. This week’s parashah is establishing the model.

To ensure that the king does not abuse his power, there are restrictions appended to such an appointment. The parameters of such a designation, its boundaries and limitations follow the decree and are dictated in this week’s parashah (Devarim 17:16-17).

There are three restrictions imposed on the monarchy that Devarim sets up. The first is military and armament. “The king, moreover, must not acquire great numbers of horses for himself or make the people return to Egypt to get more of them, for the Lord has told you, “You are not to go back that way again.” Egypt, evidently, bred horses from the latter part of the 18^th dynasty and had the finest and most well-trained horses. In addition to pulling the king’s chariots, horses were deployed during wars. Having them in one’s arsenal was essential. G-d was concerned that in trying to upgrade his means of transportation and his military, the king may want to attain them from Egypt.

Such a necessity may force the Yisraelites to become dependent on Egypt, their former slave masters. That would defeat to whole purpose of God’s deliverance and the Exodus from Egypt. Though G-d has not forbidden Am Yisrael to build an army, its survival should depend primarily on their trust in G-d and not in human beings (especially those who had tormented them, as did Egypt), who can turn against them any time. Verse 16 states the prohibition to engage with Egypt very clearly, “You are not to go back there again.” Egypt, where kings were considered gods, is not only the enemy of the ancient Yisraelites, but also the enemy of G-d.

The second realm where a king may have much influence is in the diplomatic one. That parameter is expressed in the prohibition “He must not take many wives, or his heart will be led astray.” (Devarim 17:17).

The practice of marrying many wives was very common in ancient societies. Most of the royal courts included a harem which served as the dwelling place of the ruler’s wives, his concubines, their female attendants, and eunuchs, their guards. In many instances, kings added wives for the purpose of forging, reinforcing political alliances and securing political power through intermarriage between royal families. Moreover, in many harems, wives tried to maneuver themselves and their sons to secure high positions for them. This command serves to ensure that the king does not focus his attention on keeping his wives to safeguard his political pacts rather than attending to the needs of G-d’s People and His commandments.

The third delineated limitation is fiscal. Earthly kings may feel that they can exempt themselves from the laws that they create for their people. The temptation to amass their personal fortune is alluring to anyone who is in a position of power. The Yisraelite king is commanded to accumulate wealth for his nation and the benefit of his subjects only.

One very striking obligation that rests with the king is the one described in verses 18-19:
“When he takes the throne of his kingdom, he is to write for himself on a scroll a copy of this law, taken from that of the Levitical priests.  It is to be with him, and he is to read it all the days of his life so that he may learn to revere the Lord his G-d and follow carefully all the words of this law and these decrees.” Upon ascending the throne, the first command that the king is required conform to is obtain the original Torah scrolls that are in the custody of the priests and copy that document himself, word for word. He is then to keep it close by his side wherever he is.

The emphasis on the importance of the king copying the Torah by himself contains much wisdom. As any teacher knows, it has a pedagogical value. Through the act of copying, the king will come to a better understanding of G-d’s laws, enhance his adherence to them and serve as a role model to his people.

The law in Devarim, while sanctioning the appointment of a king, is designed to preserve the notion that G-d is the ultimate king of Am Yisrael. The human king is merely His representative on earth who is entrusted with the basic role of inspiring his subordinates to become closer to G-d, the King of the universe. In the words of the Talmud, “Royalty on earth reflects royalty in Heaven,” (Berochot 58a).

Shavua tov

 

Judaism and Scholarship

 

“Who is wise? He who learns from every person.”- Rabbi Ben Zoma (Pirkei Avot 4:1).

Learning and Education have always been a prime value in Judaism. Likewise, it was the fabric of my upbringing. “Study and Educate yourself,” my late mother repeatedly told me, quoting her own father’s words, “your scholarship is the only property no one will ever be able to take from you.”

The cultural centrality of learning was always part of my home environment. Since my late father was an observant Jew, Shabbat, and Holy Days, relieved from mundane duties, were dedicated to studying, furthering my Jewish education and knowledge. Every erev Shabbat or festive meal involved learning and had to have a Dvar Torah which included a verse from scriptures or the sages and structured in the form of question and answer. Occasionally, they laced with some funny stories or some anecdotes Those were some of the most memorable and precious moments.

The Mishnah, (Avot 3.3), goes as far as saying that a table where no Dvar Torah is shared is akin to eating from “the sacrifices of the dead.” Contrarily, a table where Dvar Torah is shared is comparable to G-d’s own table.

Scholarship and the empowerment of knowledge is also part of the three letter acronym that compose the word, Chabad (In Hebrewחב"ד  ). The abbreviation stands for the three forms of knowledge, Chochma – wisdom, Binah – comprehension and Da’at – knowledge.

Studying and learning are the source of knowledge. In many ancient societies and institutions such as in Mesopotamia, ancient Egypt, where writing involved many complicated symbols, these two were limited to the scribal class. That, according to Lord, Rabbi Jonathan Sacks, resulted in “a hierarchical society,” where “only an elite will ever know how to read and write. They are the knowledge class,” concludes Sacks. In such societies, the burden of preserving and transferring knowledge, clearly, rested on a select few. Sacks also suggests that “the intervention of the alphabet was the birth of the possibility of universal literacy and the beginning of the end of hierarchical societies.

And this is where the ancient Yisraelites differ from other Peoples of antiquity. They had an advantage. According to Professor Douglas Petrovich, “the world’s oldest alphabet was actually an early form of Hebrew.” Petrovich uses “Numerous examples of inscriptions that not only pointed to Hebrew as the first alphabet, but also validate(s) the biblical account of the Israelites in Egypt.” (https://www.ancient-hebrew.org/alphabet/new-discoveries.htm).   Mastering the skills of writing and reading certainly made the task of learning and increasing literacy easier and more accessible to many.

The Jewish culture has always cherished learning and stressed the importance of passing it on from one generation to the next. Our sages could not emphasize enough the importance of learning. Every Jew is compelled to study, each according to their ability and skills and establish a fixed time to study Torah (M. Maimonides, Mishneh Torah, Laws of Torah Study, Ch.1).

Already in the book of Devarim (Deuteronomy), 6:4, Am Yisrael is instructed to recite the Shema, the monotheistic dogma of the Jewish faith. Moreover, in Devarim 6:7, we were commanded to teach it to the young ones, day, and night, wherever they are, at home or on the road, “You shall teach them diligently to your children and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise.” The duty to pursue learning was a never-ending one.

Torah is more than what we know as the “Five Books of Moses.” The foundation texts in the Jewish culture include the entire Tanach and the Talmud, compiled between the first and seventh centuries. The Talmud is comprised of the oral tradition as well as debates, commentaries and insights of the sages aimed at helping us perceive and discern G-d’s teachings and how to apply them in our daily lives.

Noting the importance and above all the imperative of Torah study, the Babylonian Talmud went as far as saying that “the study of Torah is equal to all the other commandments,” (Shabbat 127a).

It is essential to mention that Torah study is not limited to a specific age. When Rabban Gamliel declared “Provide yourself a teacher,” it was with the intention that one should continue the learning process through one’s life, under the guidance of a teacher regardless of age or social standing (Pirkei Avot 1:16).

The duty of studying the Torah is also reinforced in Joshua 1:8, “This Book of Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it.”

There are rewards attached to such an undertaking, as the last part of the verse states, “For then you will make your way prosperous, and then you will have good success.” The Midrash even argues that Torah can be compared to water. Just as our physical subsistence depends on water, our very spiritual, moral, and educational growth begins and ends with Torah.

Furthermore, according to Rabbi Meir, “anyone who involves himself in Torah for its own sake merits many things, and, moreover, the entire world is worthwhile for his sake.” (Pirkei Avot 6:1).

Although this article merely scratches the surface of the vast subject of Judaism and scholarship, one should not be surprised when Benjamin Nathans (Nathans B. Beyond the Pale: The Jewish encounter with Late Imperial Russia. Berkeley: University of California Press; 2002. Pp.111-13) infers that literacy rates and levels have generally been higher in Jewish communities than those of other groups among whom Jews dwelled.

Shavua tov to all fellow Jews. May it be a week of joy, abundant health, saturated with learning and growth.

"The Fewest of All Peoples"

 

“The LORD did not set His love upon you, nor choose you, because ye were more in number than any people--for ye were the fewest of all peoples,” Devarim 7:7.

This verse, as the Torah cites, states that one of the reasons, if not the main one, as to why G-d elected Am Yisrael, gave them the Torah and declared them to be to be His “first born son,” which in Biblical times bore great significance, especially in matters of inheritance.  In a way, it is our smallness, so it seems, that has defined our essence.

In addition to providing the reason for choosing Am Yisrael, the verse is also a prediction, a form of prophecy. Judging by Jewish history, our tiny size is how it has always been and how, so it seems, it was always meant to be, and I doubt that there is a person who would not recognize the reality that Jews are indeed but a small sliver of humanity, a mere speck among the nations.

Before anyone jumps at me and claims that such “choseness” implies some kind of elitism, a religious or “racial superiority” (Mordechai M. Kaplan, Judaism as a Civilization), let me suggest that nothing could be further from the truth. Such an assertion would go against any of the highest ethical values and ideals prescribed by the Torah, which, according to tradition, is the word of G-d. Furthermore, lest some feel superior and conclude that since Yisrael was singled out, others were rejected, the prophet Amos, in an effort to curtail such arrogance, declared, “Concerning the whole family that I brought up from the land of Egypt: You alone have I singled out of all the families of the earth—That is why I will call you to account for all your inequities,” (Amos 3:2).

In my last article, I mentioned the Midrash which explains that G-d peddled the Torah among other nations that existed at that time. As the Midrash further states, they all refused. When He reached Am Yisrael, they responded unanimously, “we shall abide, and we shall listen,” (Shemot 24:3).

Israel Zangvill explains the matter of “choseness” most aptly. According to him, “It is not so much a matter of the chosen People as the choosing People.” This suggests a process of reciprocity. There are strings attached to the “choseness.”

The most important one is invariably linked to a telos, more precisely, a spiritual vocation.

According to Yehezkel Kaufmann, the prophets Isaiah and Jeremiah perceived G-d’s choice of Am Yisrael as a means to a final end. The choice, which includes Torah, Shabbat, Mitzvot, sanctity of Life and service to G-d is for the purpose of teaching monotheism, removing idolatry, suppressing human arrogance, ending wars, violence, greed lust and building a better world for all humanity. This is clearly expressed in the directive mentioned in Vayikra (Leviticus) 19:2, “You shall be holy, for I the Lord, your G-d, am holy.” Prior to that, in Shemot 19:2, G-d instructs Moshe to speak to Am Yisrael and tell them: “you shall be to me a kingdom of priests.”

Our wise sages interpreted these two verses to mean, “You must consider yourselves part of the King’s retinue and emulate Him. Just as He is compassionate and merciful, so shall you be.” [Sifra (ed. Weiss), p. 86b]. This is the core of reciprocal holiness. Piety and becoming “G-d - like” requires the chosen to engage in imitatio dei.

Another reason for our minuteness being such an important factor in defining our Divine role rests in the message delivered by the annals of history.

Being so small in numbers, our Jewish People should have, according to laws of logic, history, and nature, disappeared either through persecution or assimilation. Our ongoing presence is a miracle. The fact that we have not only survived all the harsh onslaughts, past and present, but that we have also thrived, impacted, and contributed to world civilization is a living testimony to the existence of G-d and His Divine promise to Jews, in particular, and mankind, in general.

Shavua tov, Am Yisrael and a wonderful week to all.

The Art of Asking Questions

 

“The art and science of asking questions is the source of all knowledge.” – Thomas Berger
“A Wise man’s question contains half the answer.” – Solomon Ibn Gabirol

Last night was the first night of Pesach when Jews commemorate and celebrate our ancestors’ "Exodus" from Egypt, and the liberation from slavery. The “Seder,” is the festive meal that opens this especially important Holy Day, recalling, reminding, and educating our younger generation about the significant chain of events which preceded that momentous outcome. It is chronicled in the “Haggadah,” the book we read during that occasion.

I remember my childhood “Seders.” Being a curious child, I wanted to know everything about it. I sought to learn why the Seder plate had certain foods on it or why the table was arranged the way it was. I also wanted to know why we eat "Matzah," "Charoset," and other kinds of food which are consumed only on this night and this Holy Day. I was curious about some of the terms and the logic behind some of the customs. I was eager to learn why this night was different than any other night. In short, I had many questions.

“What a great question,” I remember my father commenting on some of my queries. “And another good one,” he would remark on others as he was caressing me with his soft eyes. “Don’t ever stop asking,” he kept encouraging me, “we learn about our world and our life by asking questions.”

As I grew older and delved deeper into the content of the “Haggadah,” I realized that it was not my wisdom or dexterity that prompted me to ask all those “good questions” which made my father so proud of me. Rather, it was the ingenuity of those who, so prudently, crafted the art of asking questions - the essence, and the fabric of the “Haggadah.” The way they outlined the “Seder” (order in Hebrew), sparked my strong sense of curiosity, and led me to ask those questions.

A bird’s eye view of the “Haggadah” will reveal to us that it is laced with distinctive symbolic acts and food. It is not happenstance. They were deliberately created and aimed at raising curiosity, interest and stimulating inquisitiveness.

The directive to tell and retell the story of the “Exodus” is mentioned in the Torah. Moreover, it is provided in the form of a commandment weaving a hypothetical conversation between parent and child: “If your son asks you in time to come . . . you shall say to your son, ‘We were slaves to Pharaoh in Egypt, and G-d took us out of Egypt with a strong hand.’”  D’varim (Deuturonomy) 6:20-21. The wise rabbis understood that the telling over of the story of the “Exodus” is meant and should be in a question-and-answer format.

These sages, obviously, recognized that at the core of asking questions is the desire to know, learn and understand. Questions are the fuel of growth and the best way to gain deeper acumens. Asking questions is, in itself, a creative activity, perhaps the epitome of human creativity. The skill of asking questions is, according to Jerome Brunner, the ability to go “beyond given information.” It grants us the opportunity to examine issues from a different angle. The greatest inventors and scientists in human history, people such as Isaac Newton, Albert Einstein and many others asked fundamental questions which eventually led to their marvelous breakthroughs.  Philosophers and thinkers devote their whole lives to asking questions about the meaning of life, morality, truth, human behaviour and the divinity of G-d.

Realizing the significance and developmental benefits of asking questions and since the “Seder” is all about provoking questions, the sages have also instituted a few unique rituals to be performed at the Seder table for the mere purpose of arousing curiosity among children, teaching and triggering them to probe for answers. The very fact that we are doing something different, they discerned, will lend itself to an additional question, answer, and further growth.

What a great legacy and what a blessing it is to be part of it.
Happy and meaningful Pesach.

Re'eh

"See, I am setting before you today a blessing and a curse,” (Deuteronomy 11:26) is the first verse of this week’s Parasha. It is also where the Parasha draws its name from (Re’eh – see). The great prophet, Moshe, is about to reminding his congregation that only leading a life where they observe G-d’s directives will gain them His blessing. Moving away from the mitzvot, on the other hand will bring a curse upon their heads and their way of life.

To most of us, “seeing” invokes the connotation of perceiving with the eyes or discerning visually. I doubt that this is what G-d had in mind when He put these words into Moshes’s mouth. The “seeing” that I believe He wanted  Am Yisrael, a nation in its early stages of development, to exercise is to rather focus on grasping and deducing mentally following their reflection on the message that this Parasha is about to deliver. It is the way they observe themselves, their conduct and how well they understand that which will determine their fate.

Am Yisrael is still in a disarray, at the stage of their infancy. They have undergone a few traumatic experiences during their wanderings in the desert.  They are about to enter Eretz Yisrael.. The fear of what awaits them when they enter the Land and take their life into their own hands is gnawing in their heads. They perceive themselves as victims and act as such. They are still stuck in their recent past.

Moshe knows it. He uses the occasion to hand them a moral compass. So, rather than spend time unwinding them, softening his approach towards them, or removing their concerns, he does the opposite. He wants them to look into the future, prepare themselves for their new reality and shed off the shackles of victimhood. He reminds them of and reviews, yet again, the many mitzvot they have heard more than once during their time in the desert, as he passes on the message that it is up to them, their deeds and the way they lead their life that will be the founding principle of their blessings.

In other words, G-d wants them to take responsibility. The message Moshe delivers, in G-d’s name, uses the singular form of “see,” not the plural one (Re’u). This lesson is not aimed only at Am Yisrael as a nation. It is meant for every individual member of it. A personal message from G-d. It is not about others, it is about us, it is about me, you, and our own personal moral orbit. It is all about choices. No one can make the selection for us. If we choose the curse, we will suffer. On the other hand, if we conduct our life properly, we will not only improve our own universe but that of others as well.

May we all understand and incorporate the difference between the two and live a fulfilling life endowed with the best of every blessing.

Shabbat Shalom

The Importance of Terumah

Terumah, in Hebrew, means “contribution.” It is the name of this week’s Parashah (Torah portion).

Too often the word is translated to mean “donation.” That is NOT what the Torah meant and that is not what our sages intended it to be perceived as when they named this week’s Parashah after it.

Furthermore, according to Zohar, Vol. II, p. 147a, the term means “lifting up.”

What is the significance of these different definitions to one small word, the reader might ask.

The answer lies in the subject of this week’s Parashah. It provides the details surrounding the construction of Beit Hamikdash (the Tabernacle), G-d’s dwelling place among His People. “Then Have them make a sanctuary for me, and I will dwell among them. (Exodus 25:8).

Just as He created and defined the universe through a set of very strict laws, so does G-d provide a very well-crafted and carefully demarcated set of principles and patterns that include materials and exact measurements for the blueprint that will eventually materialize into His House. His instructions are very clear and for a reason.

This House will be built with the wisdom of the heart. That combined balance between mental and emotional intelligence is what will be the corner stone of Beit Hamikdash. Its construction and eventual structure will reflect the true nature of G-d. Though G-d can create a universe and a dwelling House among His People, both with set boundaries, He himself is limitless.

In other words, as we, Jews, know, G-d’s presence cannot be either confined to or openly manifest itself in our physical world. The intention, the nature and the purpose of the House G-d wishes the Yisraelits to build for Him can be found in Deuteronomy 12:22: “Then there shall be a place which the Lord, your G-d shall choose to cause His name to dwell there.” The name will be the essence of that House, we are told.

Some may stop and ask, why does G-d put forth so much detail when He describes what some may consider a very elaborate and complicated plan? The Yisraelites would surely have other issues to address when they come to Eretz Yisrael. They will have to run an orderly society. They will have to establish a proper judicial system, they will have to have a strong army, fight enemies (as their name Yisrael suggests) and many other matters. Surely, G-d could have built that House merely by speaking. After all, did He not create a whole universe purely by His exclamations?

And that is where the Terumah, contribution, comes into the picture.

G-d does not merely wish to have a House among the Yisraelites, a House that will bear His name. G-d wishes each and everyone of them to be part of this grand master plan. He asks every single member of their People to contribute, each in their own way, towards it. That way they will not be merely spectators, they will become part of it. They will help create it. Creators cannot separate themselves from their creation. This way, G-d wishes to ensure that He will not only dwell in His House but also in them, in their hearts and in their essence

That is why, I believe, the Zohar, as mentioned above, defines, Terumah also as “lifting up.” When G-d dwells in each and everyone of us, our soul is enriched by invisible wings which lift us and enables us to soar to blessed and blissful spheres which, in many cases, our daily burden bars us from reaching. It brings us closer and closer to what G-d has destined us to become “a Goy Kadosh,” “A Holy Nation.”

Shabbat Shalom

Prayer

I dedicate this article to Dr. Drori of Bar-Ilan University whose excellent course, “States of Prayer” has provided the inspiration for writing it.

Prayer is one of the most important tenets in Judaism. It is an act, I believe, that many, regardless of faith or creed, have performed, at least once, at some stage in their lives.

Prayer can reveal itself in various ways and different forms. For some, it is a means, a conduit of communication, be it with G-d as the recipient, another addressee or simply with one’s own self. It is an act that can be conducted publicly, privately and almost anywhere and at any time.

For me, prayer mostly belongs to the realm of privacy. It is a time to step back from my busy daily schedule and reflect. I use that very precious and time confined deed to reconnect with G-d, the universe that surrounds me and above all, with my own inner self.

As such, on many occasions, I compose my own plea, depending on the circumstances and its recipients. I may not always utter the words vociferously. Many a times, it is only my lips that are moving. Other times, the words are forming in my head. They take on their own shape, colours and rhythms. It is then that, like the flicker of a candle flame which dances ecstatically as it seems to aspire to free itself from the wick, so does my soul wiggle and shake as if it desires to rise above my corporal body and wander upwards towards some unseen source of strength that can help fulfill my heart’s wishes and desires.

 One of the main ingredients, however, if not the most important one that prayer needs to possess, if it is to be effective, is what we Jews call Kavanah (intent).

Any prayer that lacks Kavanah, the engine that powers it, the steam that fuels and energizes it, is akin to an empty vessel that is used for decoration purposes only. Kavanah brings meaning to the prayer. It is essential for the cleansing of one’s soul. It is extremely vital to what the author of Deuteronomy 10:16 so eloquently describes as the circumcision of the heart.

For me, prayer is the process which provides the catalyst for the ongoing course of the distillation of my essence. It weaves a cloak of purity that wraps and cradles the walls of my being. It is the spring that renews my Jewish fountains of strength as it fills the void created by a world that confines my ancient soul to a state of existence which reduces it to stressing, valuing and almost idolizing the “here” and “now.”

 For I know that there is more to and above our corporal presence on this earth. I have had a glimpse at it. And it is prayer, sincere prayer, that provides me with the compass which leads me along the path to the staircase that will one day get me to that wonderful state where so many aspire to reach yet very few do.

Choosing Life

" הַעִידֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ: הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ, הַבְּרָכָה וְהַקְּלָלָה; וּבָחַרְתָּ בַּחַיִּים, לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ " This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live - Deuteronomy 30:19

Living is about choices. Living well is about making the RIGHT choices. The choices we make have a great impact on our lives and in many cases those whose lives we touch.

Who among us does not wish their life to be anything but happy, rewarding and fulfilling?

In my view this week’s Parasha, Nitzavim (standing in front of G-d) where Am Yisrael reaffirms the Covenant we willingly and enthusiastically entered with G-d at Mount Sinai, is what Judaism and our great tradition, in fact our whole Jewish existence, is all about. It is encapsulated in one commandment, the center of this Parasha, “Choose Life.” 

If that is a commandment, you may ask, where then is the choice here? After all, selecting one’s life’s path implies making decisions through free will. Commandments, generally, dictate actions, warnings and provide precautionary measures aimed at saving lives and preventing death.

Opting to “choose life,” is, I believe, looking at the glass as half full, finding the positive in every experience, getting the most out of it and reaping its rewards. It kind of forces one to revert to the old cliché, “Look at every day as the first day of the rest of your life.” It keeps one dreaming, encourages and pushes growth, dispels and removes fear. Life is the most precious present. One does not and should not even contemplate discarding of such a gift.

In addition to one’s own reward that result from choosing life, G-d also lists a whole host of other benefits that He will bestow upon those who will follow His Covenant and pick Life. “וְלֹ֥א אִתְּכֶ֖ם לְבַדְּכֶ֑ם אָֽנֹכִ֗י כֹּרֵת֙ אֶת־הַבְּרִ֣ית :הַזֹּ֔את. . כִּי֩ אֶת־אֲשֶׁ֨ר יֶשְׁנ֜וֹ פֹּ֗ה עִמָּ֨נוּ֙ עֹמֵ֣ד הַיּ֔וֹם לִפְנֵ֖י יְהֹוָ֣ה אֱלֹהֵ֑ינוּ וְאֵ֨ת אֲשֶׁ֥ר אֵינֶ֛נּוּ פֹּ֖ה עִמָּ֥נוּ הַיּֽוֹם” (And not only with you am I entering this Covenant, but with those who are here and those who are not here. Deuteronomy 29:13-14). This Covenant embraces and binds future generations as well. It is the ticket to eternity, the promise of Hope and Continuity.

Imagine waking up in the morning to such a commandment and gearing the direction of your day, your goals, your objectives and your choices towards one end, choosing Life. Imagine making that commandment your pillar of Cloud during the day and Pillar of Fire at night, using it as the compass that will guide your perpetual journey, lead you eventually to a destination crowned with the petals of brilliance and bliss, ensure your safety and well-being and above all pave your way to a gratifying future to you and your posterity.

This is the essence of Am Yisrael and the fabric of our Jewish tradition. During times of havoc, pain and destruction, our defiant spirit never gives up. We pick up the pieces of our, pogroms, Shoah, Terror and wars torn and shattered subsistence and in following that commandment, we build bigger and better tabernacles out of them. We are, by far, the most optimistic nation on earth. It is the secret to our success and to our intellectual and spiritual prosperity. It is the elixir of our ongoing presence in a world that on more than one occasion wished to bring about our demise. It is the adage that keeps echoing, day and night on the walls of our Jewish core, “AM YISRAEL CHAI.”


Shanah Tova and may this year be a year of Love, Joy and choosing Life.

Judaism and Slavery

As some of you know, I have recently returned from a trip to some parts of Africa.

Each time I visit that continent, I cannot help but recall that dark chapter of its history, the one relating to the slave trade. An estimate of 12 million slaves entered the Atlantic Trade between the 16^th and 19^th centuries, according to the Trans-Atlantic Slave Trade database. Many died on board the ships that carried them and those that survived were subject to horrendous treatment upon arriving in the New World.

Slavery is an old practice that was prevalent in the ancient world. It is first mentioned in the Hamurabi Code of Laws. Even the Tanach addresses the issue, though overall, it opposes such a practice as reflected in Leviticus 25:55 “for the Israelites belong to me as servants. They are my servants, whom I brought out of Egypt. I am the LORD your God.” Personal freedom is considered a prime value in Jewish Scriptures and is even given a special recognition in the first of the Ten Commandments in Exodus 20:2 “I am the Lord your God, who brought you out of Egypt, out of the house of bondage.”

Moreover, Torah laws forbid the theft of people for the purpose of selling them as slaves (Deuteronomy, 24:7). Whoever engages in such antics is sentenced to death (Exodus 21:16). The law mentioned in Deuteronomy 23:16 which forbids the surrendering of an escaped slave, back to his or her owner, is an exception in the ancient near east and is unique to Judaism.

The Hebrew word for “slave” is eved and is derived from the word La’avod (to work). It means “a non-paid worker.” Slaves, according to the Torah, are the property of their owners until the time of their release.

Unlike modern day slavery (which unfortunately we still witness in some parts around the world), in both the Hamurabi Code and the Tanach, it is a form of paying debts. A person who was unable to pay off his or her debt would give one of their family members to the lender as a payoff. Both sources believe that it is a way to restore the debtors to their previous status in a “more dignified” manner and can be done by court order only.

One of the differences between the two sources is that the “slavery” period is only three years, according to Hamurabi, whereas the Tanach ( Exodus and Deuteronomy) doubled the period to six years probably in an effort to synchronize it with the six working days of the week or the six years before Shmita. That, perhaps, is the reason why, according to the Torah, the master is required to bestow gifts on the slave upon his release.

It is also noteworthy to mention, at this stage, the essential difference between the verses addressing the slave in Exodus and Deuteronomy. Unlike the former, the latter equates male and female slaves which, for ancient times and patriarchal societies was rather unique.

Another difference between the Hamurabi Code and the Torah concerns disobediant slaves. While both discuss branding their ear for following their insubordination and rebellion against their master, the Hamurabi Code is a form of punishment involving the removal of the ear while in the Torah, it merely involves piercing and comes to symbolize “eternal slavery.”

The aforementioned difference is an excellent example of how the Biblical law maker takes an ancient law and bends it to suit the needs, values of the Yisraelite culture of the First Temple era.

Though the above discussion applies only to Hebrew slaves, Maimonides (1138-1205) was the first to address the duty towards the humane treatment of gentile slaves. In his Mishneh Torah (Laws of Slaves 1: 6), he expresses uneasiness with the treatment of gentile slaves which the Torah sanctions to work with “harsh labour” (b'farekh).

It is not in vain that Maimonides is considered the first ever abolitionist.

Let me finish with some of his quotes on slavery which are laced with Tanach quotes, all reflecting his wisdom and compassion in accordance with Jewish Scriptures and moral code:

“It is permissible to have a Canaanite slave perform excruciating labour (farekh). Although this is the law, piety and of wisdom require a person to be compassionate, pursue justice and not to overburden his slaves, or inflict distress upon them.

He should feed them and give them drinks from all his available food and drink. This was the practice of the ancient Sages who would feed their slaves the same dishes that they themselves partook and feed their animals and slaves before they did themselves.

As is written in Psalms 123:2 “As the eyes of slaves look to the hand of their master,
as the eyes of a female slave look to the hand of her mistress,
so our eyes look to the Lord our God, till he shows us his mercy.”

Similarly, a master should not abuse a slave verbally or physically. Torah only intended work for them, not humiliation. One should speak kindly to them and pay attention to their grievances as Job 31:13-15 states:  

“If I have denied justice to any of my servants, whether male or female, when they had grievance against me, what will I do when G-d confronts me? What will I answer when called to account? Did not He who made me in the womb make them? Did not the same One form us both within our mothers?”  

May we all follow in the footsteps of Maimonides’s prudent and sensible legacy and protect and defend the dignity of Man.

Shabbat Shalom

Shavuot - A Covenant of Friendship

In a couple days, Jews the world over will be celebrating the Holy Day of Shavuot.

On this Holy Day, according to tradition, the Torah was given to Am Yisrael at Mount Sinai. It comes seven weeks or forty-nine days of counting after the Seder during which time Jews prepare themselves to this very special celebration.

Shavuot also observes the grain harvest of the early summer. During the times of the First and Second Temples, this Holy Day was the occasion of one of the three pilgrimage festivals when Yisraelites were commanded to appear before G-d in Yerushalayim and bring offerings of the first fruits of their harvest.

For me, Shavuot also manifests and connotes the concept of a Covenant of Friendship

How come? Some of you might ask.

As many are aware, it is traditional to read the scroll of Ruth on Shavuot. The book is about Ruth, a Moabite princess who, following the death of her Yisraelite husband, joins her mother in law, Naomi, as she goes back to Eretz Yisrael. Her most famous words when she chooses to join Naomi are: “Whither you go, I will go, wherever you lodge, your people will be my people and your G-d will be my G-d.”

One of the reasons for reading the scroll of Ruth on Shavuot is that her coming to Eretz Yisrael took place on this Holy Day. Many consider her acceptance into the Jewish faith analogous to the acceptance of Am Yisrael of G-d’s Torah. One could even go one step further and add that the conversion of the Hebrews from Benei Yisrael to Am Yisrael and the conversion of Ruth took place on Shavuot. Both came to know the true and ONE G-d of Yisrael on that day.

Though the name Ruth has no meaning in Hebrew, some scholars believe that it is derived from the word Reut which means deep friendship, companionship and even brotherhood during battle. 

The unwritten covenant that was woven between Ruth and Naomi is laced with true friendship, loyalty, sheer devotion, strength of dedication and even sacrifice. Ruth chose to leave the comforts of her homeland of Moab and accompany Naomi, despite the latter’s protests, to Eretz Yisrael. Ruth elected to abandon not only her People and her faith, she chose to move to a foreign county, abide by its laws, observances and immerse herself in its traditions and culture. She did not do it for money or any other earthly reward. Ruth unselfishly accompanied Naomi, willingly gave up her privileges of royalty to settle in a life of poverty among the people she loved. She engaged in what Rabbis consider Gemilut Chasadim, acts of loving kindness, in genuine Reut.

Interestingly enough, I recall, as a child, reading in Deuteronomy (2:9), G-d telling Moses: “You shall not distress Moab, and you shall not provoke war with them.” I found that odd as that was not G-d’s commandment with regards to other enemies of Yisrael. Years later, when our class reached the lesson of the Book of Ruth, I realized the reason. Ruth had to be born, Ruth had a purpose. According to Aish Hatorah, “The need for her {Ruth} was so great that the entire Moabite nation was sustained for several hundred years in her merit while the world waited for Ruth to be born.”

Ruth had to come into this world to teach us the lesson of the Covenant of sincere friendship, Reut. Her reward was to be chosen to become the great grandmother of King David, the founder of Zion from whose lineage Maschiach will one day come.

May we all surround ourselves with at least one Ruth in our lifetime and be blessed with experiencing the Covenant of Friendship.

Shabbat Shalom V’Chag Sameach